Non Fiction

From his precocious youth in inner-city Sydney until his death – still in harness at the age of seventy-five – the Australian photographer Frank Hurley lived for ‘adventure and romance’. By any standards, his was an extraordinary career. Yet the individual delineations of its great landmarks have blurred in the factual catalogue of Hurley’s achievements in two Antarctic expeditions during the cradle period of exploration in that great southern continent; in his work as an official photographer during the two world wars; in his pioneering of filmed documentaries and as a cinematographer in the making of major Australian feature films in the 1930s. In the last twenty years of his career, Hurley travelled the length and breadth of his own country, celebrating its people and eulogising what he saw to be the heroic Australian landscape. Always restless, always yearning for the next challenge, Hurley was a citizen of the world. He was drawn to record the cultures of the ancient world and, closer to home, aspects of New Guinea and the Pacific.

When I was twelve, newly returned to Fiji after World War II, I happened to see a brawl break out in a hotel bar. Two squads of police arrived at the double to break up the fracas, and I noticed that one was composed entirely of indigenous Fijians while the other was Indo-Fijian. When I asked why two squads were needed and why they were divided by race, I was told that if an Indo-Fijian policeman laid hands on an ethnic Fijian, or an ethnic Fijian tried to arrest an Indo-Fijian, the brawl would turn into a race riot. This was an example of the racial discrimination engendered by a system that looked back to the days of indentured labour, when Indian girmitiyas were brought to Fiji to work the canefields. As the Indo-Fijian population increased, pressure mounted for a share in government and the right to own land rather than leasing it. This pressure resulted in the coups of 1987 and 2000.

Pity the professional historian. It is hard to know where to turn these days to avoid being abused, even from the most unlikely sources. According to Andrew Riemer, writing lately in the Sydney Morning Herald, the main reason professional historians castigated Robert Hughes in 1988, when he published The Fatal Shore, was because he had ‘occupied their territory’. Is there any other professional group in Australia so childish, irresponsible, parasitical and useless as the professional historian? Judging from remarks like this, appearing weekly in the press over the last few years, apparently not. And why is it, at a time when the number of living professional historians probably outnumbers the total of their deceased predecessors since time began, we supposedly manage to work as a tiny clique? Someday an historian, maybe even a professional one, will explain this unlikely phenomenon. Allegations such as these are linked somehow with the overwhelming anti-intellectualism of early twenty-first-century Australia, but exactly why historians, among all the others, are hit so hard and so often is a puzzle.

Here is an entry in one of A.D. Hope’s notebooks: it is from 1961: ‘Ingenious devices for letting in the light without allowing you to see out, such as modern techniques provide – e.g., glass brick walls, crinkle-glass, sanded glass and so on – remind me very much of most present-day forms of education.’ This is a representative passage from the notebooks. Lucid itself, it bears on elements of frustration or nullification in experience. As such, it testifies to Hope’s recurrent sense that human beings can easily mislocate their ingenuity, with results that are both memorable and regrettable. In a later notebook, in 1978, speaking of the labyrinth as a model of human life, he writes: ‘Looking back one sees that comparatively trivial blind choices have often determined one’s course and that the majority of people do end up in blind alleys.’ One might contest the generalisation, but will not easily forget the analogy.

With biography and memoir, it seems that readers are buying a certain kind of truth –call it authenticity, the authority of fact. Yet all reading is escapism, even when we are escaping to what we consider true; even in non-fiction, we seek some of fiction’s satisfactions. This is the challenge: to find a theme and structure that will shape the story without sacrificing a sense of intransigent reality.

Frank Welsh is ill-served by his publicists. His history of Australia, we are told, is the first to be written by a non-Australian. It is not: the American Hartley Grattan wrote probably the best of a number of earlier such works. Great Southern Land is trumpeted as drawing on sources from Britain, the US, South Africa and Canada to place Australia fully in a world context: in fact, it incorporates some material from British archives and fragments from elsewhere to illustrate Australia’s more obvious international links.

In 1830, Georgiana Molloy stepped ashore at the remote settlement of Augusta, accompanying her husband to a new life in Western Australia. Maggie MacKellar tells us that:

Three weeks later, in the month of May, when in England spring bursts from every hedgerow, Georgiana lay on a plank of wood in her tent, with an umbrella held over her to keep off the drips that leaked in through the canvas. Outside the rain poured down. There was no sweet scent of spring; instead the air was filled with the rank, harsh smell of eucalyptus. Around her the earth opened itself to welcome the winter season. Racked with contraction after contraction, Georgiana fought to give birth to her first child.

Vote ‘No’, some republicans said at the 1999 republican referendum, and then we will work towards a republic that is a better one than the one being put forward. When the referendum failed, many of those republicans disappeared, and the movement lost momentum. Others who campaigned hard for a Yes vote have continued to push the republican agenda along. A similar group of tenacious Australians is undeterred by the federal government’s sidelining of the reconciliation process. Since joining Australians for Native Title and Reconciliation or their local reconciliation groups, they have maintained the commitment to social justice for indigenous people that they demonstrated when they walked across the bridge or signed the ‘Sorry books’.

Peter Timms is ‘dismayed’ by the state of contemporary art and by the hype that surrounds it and the reality of the experience. He has written a book mired in exasperation and frustration. It is not hard to share Timms’s sentiments. Visit any sizeable biennale-type exhibition and you are engulfed in flickering videos in shrouded rooms, installations of more or less hermetic appeal, large-scale photographs – these often prove to be the most interesting – scratchy ‘anti-drawings’ and a handful of desultory paintings. Noise is ‘in’, too. ‘Biennale art’ is the term frequently used to describe the phenomenon.

Quite who is to blame for this occupies much of the first half of Timms’s book. Artists hell-bent on having careers rather than seeking vocations are part of the problem, and so are curators of contemporary art who nourish the artist’s every need. Art schools are next, where cultural theory has replaced the teaching of art history. The superficialities and the susceptibility to trendiness in the Australia Council are further contributors.